al-Jihad (Striving)

Whilst Jihad refers to both a spiritual and a physical struggle, it is an undeniable fact that Jihad in Islamic Jurisprudential terms refers to the physical struggle against an opponent within the context of the traditions of the Prophet and his family. However, this physical struggle only pertains to acts of defence against an attacker/aggressor and hence Jihad is restricted solely to the remit of defensive purposes. The image depicts men on horses preparing to defend themselves from an enemy army.

In simple terms, Jihad is a conflict for the sake of God.

As a religious duty, the Prophet commanded the Muslims to defend Islam and fight for the cause of God. He informed the people that anyone killed while performing Jihad was counted amongst the martyrs and is rewarded in paradise. This is initially why Jihad was made an obligation and the Qur’an appeals to Muslims not to become cowardly or shy away from the difficult job of putting one’s own life at risk for the greater good.

As a command, only the Prophet and the Imams can sanction Jihad to fight against those who threaten the peace and livelihood of the Muslims.

In their absence, it is not allowed for any individual person to undertake Jihad offensively.

Jihad therefore is for defending Islam and the Muslims and cannot be waged against an individual. Jihad is a religious obligation and does not excuse or allow violence in the name of Islam by individuals or groups who act on their own without any religious sanctioning.

The Prophet Muhammad (s.a.w.) also mentioned to Muslims that the greater Jihad was that of the nafs (fighting the soul’s desires).

Two individuals defending their territory with bows and arrows, archery was a commonly used means of weaponry during most the formative period of Islam

In modern times, Jihad has become probably the most misunderstood article of faith in Islam, by Muslims and non-Muslims alike. Though there is a different form of Jihad in the non-legal context, Jihad al-nafs (self-combat), the Jihad referred to in terms of religious obligation is the physical one.

Several verses of the Qur’an refer to fighting for the cause of God, among them:

“Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed. [It is] a true promise [binding] upon Him in the Torah and the Gospel and the Qur'an. And who is truer to his covenant than Allah? So rejoice in your transaction which you have contracted. And it is that which is the great attainment” [9:111].

Also verse 78 in chapter Al-Hajj commands the believers to join in Jihad:

“And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Abraham. Allah named you "Muslims" before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people”.

In brief, Jihad was obligated so that Muslims would have a religious mandate when fighting for their survival and this extended to when Islam was being threatened by external forces. The Messenger was successful in encouraging his people to defend themselves, but he could only have done this with the support of God and the exhortations of the Qur’an. During the lifetime of the Prophet, the obligation for Jihad was clear and the context was largely to defend Islam itself.

An individual raising the white flag of victory, the white flag cannot be seen due to the selective colouring of the image, however, in contemporary custom the white flag represents peace- which according to Islamic jurisprudence is always the most desired outcome of Jihad.

In later times, the situation is not so clear, since Jihad can only be authorized by the Prophet or the Imams or their deputies. This is where we stand today, since there is no single Islamic state that is authorized by the Imam or his deputy, the sanctioning of jihad is a difficult task beyond the authority of the individual or the scholar.

In jurisprudence, Jihad is split into 3 types:

The propagation Jihad

Jihad against the transgressors

The defensive Jihad

The first type is when Jihad becomes necessary for the word of God to be established, after the peaceful means have failed. This type of jihad can only occur during the presence and sanction of the Prophet or the Imam.

The second is obligatory when transgressors who are supposed to observe Islamic law rebel or fight openly threatening the peace of the rest of the Muslims and commit atrocities.

The third type is when Islam and the Muslims are threatened by external forces and enemies and the people must defend themselves or face losing their lives, lands, wealth, society or religion.

In all of these types, religious sanctioning by the Supreme Islamic Authority is necessary, and the obligation is fulfilled by the few on behalf of the many.

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